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Journal articles on the topic 'Socratic dialogue'

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Published: 4 June 2021

Last updated: 11 March 2023

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1

Pentassuglio, Francesca. "One Socrates and Many. A Discussion of the Volume Socrates and the Socratic Dialogue." Elenchos 40, no. 2 (November 26, 2019): 431–43. http://dx.doi.org/10.1515/elen-2019-0020.

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Abstract The volume Socrates and the Socratic Dialogue, recently edited by Ch. Moore and A. Stavru (Brill, 2018), favours the pluralistic approach to the sources that has gained increasing acceptance over the last decades, and thus shares the choice not to limit the study of Socrates to the canonical ‘quartet’ Aristophanes, Plato, Xenophon, and Aristotle. Indeed, the volume partly continues an existing trend, but at the same time proves to reinforce it by further refining and scrutinising this field of research. The very welcome result is a collection of essays that provides a rich and nuanced picture of Socrates from the Old Comedy to Neoplatonism, based on Socratic literature as well as non-Socratic material – the latter including both non-Socratic authors and non-Socratic passages by Socratic authors. Because of the variety of themes and the number of contributions, which present a vast range of methodological approaches, the work offers a privileged point of view for investigating the ongoing advancements in our understanding of Socratism. Rather than providing a thorough presentation of all chapters, which would inevitably oversimplify their content, this paper attempts to highlight – also through the comparison with the existing literature – the main results of the analysis conducted and their specific contribution to the field.

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2

Pichanick, Alan. "Socratic Silence in the Cleitophon." PLATO JOURNAL 17 (March 1, 2018): 65–70. http://dx.doi.org/10.14195/2183-4105_17_4.

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Plato’s Cleitophon is the only dialogue in which Plato presents an unanswered rebuke of Socratic philosophy by an interlocutor. Consequently, most commentators have thus rejected the dialogue as inauthentic, or have otherwise explained away the bewildering Socratic silence at the dialogue’s conclusion. In this paper I explore why Socrates chooses silence as the response to Cleitophon’s rebuke of Socrates. I argue that (and why) Socratic silence is the only way of “talking” with Cleitophon: Cleitophon’s “Socratic speech” implies notions about nomos, the soul, and philosophy that turn out to be uniquely anti-Socratic. The dramatic disjunctions between Cleitophon’s distorted image of Socrates and the real Socrates, and between Cleitophon himself and Socrates, not only make most poignant the tension between the philosopher and the city but also point to the very conditions of philosophical dialogue.

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3

Heckmann, Gustav. "Socratic Dialogue." Thinking: The Journal of Philosophy for Children 8, no. 1 (1988): 34–37. http://dx.doi.org/10.5840/thinking19888134.

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4

Bryan, Jenny. "PSEUDO-DIALOGUE IN PLATO'S CLITOPHON." Cambridge Classical Journal 58 (November 26, 2012): 1–22. http://dx.doi.org/10.1017/s1750270512000024.

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Scholars disagree over why Plato's Clitophon ends without any response to Clitophon's criticisms of Socratic method. A close examination of the characterisation of Clitophon provides a potential answer. During the course of his speech, Clitophon shows himself to have misunderstood Socrates, in terms both of method and teaching. The manner in which he reports Socratic conversations suggests that he is more interested in Socrates' personal authority than in entering into productive dialogue. Clitophon represents the kind of young man who wants Socrates to tell him what to think and who will go elsewhere if Socrates will not answer this desire. Socrates remains silent in the face of Clitophon's criticisms because Clitophon has offered no thoughts of his own and, this being the case, there is no possibility of making elenctic progress.

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5

Tomin, Julius. "Socratic Midwifery." Classical Quarterly 37, no. 1 (May 1987): 97–102. http://dx.doi.org/10.1017/s0009838800031682.

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In Plato's Theaetetus Socrates is portrayed as a midwife of the intellect. The comparison of Socratic questioning to midwifery had until recently been commonly attributed to Socrates himself. In 1977 M. F. Burnyeat published Socratic Midwifery, Platonic Inspiration, which transformed the way in which the dialogue has since been perceived. The author maintains that the midwife comparison is in no sense to be attributed to the historical Socrates.

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6

Berger, Vance W. "A Socratic Dialogue." Journal of Modern Applied Statistical Methods 8, no. 1 (May 1, 2009): 316–21. http://dx.doi.org/10.22237/jmasm/1241137740.

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7

Altorf, Hannah Marije. "Dialogue and discussion: Reflections on a Socratic method." Arts and Humanities in Higher Education 18, no. 1 (October 18, 2016): 60–75. http://dx.doi.org/10.1177/1474022216670607.

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This article starts from the observation that Socratic dialogues in the Nelson–Heckmann tradition can create a sense of belonging or community among participants. This observation has led me to the current argument that Socratic dialogue offers an alternative to more prominent forms of conversation, which I have called ‘discussion’ and ‘discourse of uncritical acceptance.’ I explain the difference between these forms of conversation by considering the role of experience in Socratic dialogue and the requirement that participants put themselves in each other’s shoes. My argument is structured according to the different phases in a Socratic dialogue and placed within the literature on this method, as well as Hannah Arendt’s writing on imagination.

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8

Hyland, Drew A. "Colloquium 4 Strange Encounters: Theaetetus, Theodorus, Socrates, and the Eleatic Stranger." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (May 7, 2015): 103–17. http://dx.doi.org/10.1163/22134417-00301p11.

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This paper examines Plato’s Sophist with particular attention to the cast of characters and the most curious and complicated dramatic situation in which Plato places this dialogue: the dramatic proximity of surrounding dialogues and the impending trial, conviction, and death of Socrates. I use these considerations as a propaedeutic to the raising of questions about how these features of the dialogue might affect our interpretation of the actual positions espoused in the Sophist. One clear effect of these considerations will be to destabilize the commonly held view that in this dialogue Plato is “replacing” Socrates and Socratic aporia and questioning with the more didactic, formalistic, and doctrinal conception of philosophy espoused by the Eleatic Stranger.

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9

Yermolenko, Anatolii. "Hryhorii Skovoroda’s Socratic Dialogue in the Context of Modern Philosophy." Kyiv-Mohyla Humanities Journal, no. 9 (December 29, 2022): 2–18. http://dx.doi.org/10.18523/kmhj270827.2022-9.2-18.

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This article explores the creative work of Hryhorii Savych Skovoroda from the standpoint of the leading trends in contemporary philosophic thought: a communicative turn in philosophy, neo-Socratic dialogue, and ethics of discourse. Skovoroda’s philosophy is interpreted not only in line with the ‘know yourself’ principle as a method of cognition, but, first of all, within the Socratic dialogue dimension when the methods of maieutics and elentics are used for joint searching for truth and solving moral problems. Skovoroda did not reduce philosophy to life, but he raised life to philosophy; philosophy itself was his life and in the first place, it was the practical philosophy of dialogue. Socratic dialogue appears in the practices of communication with people, in particular in the wandering habitus of the thinker. Wandering is an important element of his philosophy, his life, and his habitus. The wandering nature of Skovoroda’s habitus takes his dialogues beyond epistemology bringing the dialogue into a practical, or rather moral and practical plane. As an educator, Skovoroda draws on the Ukrainian culture habitus and practices and transcends this habitus and thus elevating it to the habitus of reason. This paper asserts the idea of the need and necessity to develop and to practice the neo-Skovoroda’s dialogue as a component of the global trend of dialogic civilization development.

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10

Rosano, Michael J. "Citizenship and Socrates in Plato's Crito." Review of Politics 62, no. 3 (2000): 451–77. http://dx.doi.org/10.1017/s0034670500041656.

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Plato's Crito articulates the problem of political obligation by clarifying the paradoxical relation between Socratic philosophy and citizenship embodied in the relationship between Socrates and Crito. Scholars obscure the dialogue either by taking the arguments Socrates gives to the laws of Athens as his own reasons for obeying the law rather than as agents of Crito's edification or by severing Socrates from the laws while misunderstanding Crito's significance to political obligation. Socrates bolsters Crito's commitment to civic virtue and the rule of law while revealing their parameters and the self-sufficiency of Socratic philosophy by implicitly raising the issue of voluntary injustice. The tension between Socratic philosophy and citizenship shows the need to view Socrates' defense of citizenship in the light of his defense of philosophy.

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11

Lee, James. "Socratic Dialogue Outside the Classroom." Teaching Philosophy 41, no. 1 (2018): 45–63. http://dx.doi.org/10.5840/teachphil201832383.

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Socratic dialogue is widely recognized as an effective teaching tool inside of the classroom. In this paper I will argue that Socratic dialogue is also a highly effective teaching tool outside of the classroom. I will argue that Socratic dialogue is highly effective outside of the classroom because it is a form of learning based assessment. I will also show how instructors can use technology like email to implement Socratic dialogue as a form of teaching and assessment, and thus offer a viable alternative to traditional assessments like exams and papers.

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12

Tomin, Julius. "Dating of the Phaedrus and Interpretation of Plato." Antichthon 22 (1988): 26–41. http://dx.doi.org/10.1017/s0066477400003609.

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Two hundred years ago, at the very dawn of modern Platonic studies, W.G. Tennemann built his System of Platonic Philosophy around the assumption that the Phaedrus belongs to Plato’s later works. His name and his opus may have been forgotten, yet the shadow of his picture of Plato still hangs over current interpretations. For example, it was he who excised the historical Socrates from the dialogue and deprived of its Socratic character the discussion of the relative merits of the spoken and the written word. In the dialogue the spoken word is a proper vehicle for philosophy, for moral and intellectual growth and elevation, and the written word is its pale derivative with nothing truly positive to offer; stripped of its Socratic ‘veneer’, this view of the relative merits of language and writing had to be reinterpreted. Tennemann understands the criticism of the written word as an indication that Plato must already have published dialogues which had encountered a negative response: an important point for him, since he was the first to dismiss the ancient tradition that viewed the dialogue as Plato’s first. In the second half of the twentieth century G.E.L. Owen similarly deduces from it the dating of the dialogue, but he takes the disparagement of the written word as Plato’s self-criticism.

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13

Podrez, Ewa. "Socrates and Business Ethics. Considerations on the ethical origins of responsibility." Annales. Etyka w Życiu Gospodarczym 20, no. 8 (March 1, 2017): 7–18. http://dx.doi.org/10.18778/1899-2226.20.8.01.

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The presented work attempts to show a link between business and global responsibility, and the Socratic idea of self-knowledge. Today’s ethics discusses the fundamental issues of man’s place in the world. The human existence is one of the causes of the contemporary crisis. This crisis between man and the world obliges us to raise a radical question of the ethical origins of individual and global responsibility for the quality of life and the future of human generations. This question requires going back to the historical and ethical considerations about the Socratic project of the good life. The starting point for Socratic ethics is an inter-personal and inner-personal dialogue; the subsequent result is man’s practical wisdom of how to build his life with others. Socrates argues that the key issue of responsibility is the awakening of self-awareness and the way to achieve this objective is through dialogue.

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14

Emlyn-Jones, C. "Dramatic structure and cultural context in Plato's Laches." Classical Quarterly 49, no. 1 (May 1999): 123–38. http://dx.doi.org/10.1093/cq/49.1.123.

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The characters in Plato's Socratic Dialogues and the sociocultural beliefs and assumptions they present have a historical dramatic setting which ranges over the last quarter of the fifth century b.c.—the period of activity of the historical Socrates. That this context is to an extent fictional is undeniable; yet this leaves open the question what the dramatic interplay of (mostly) dead politicians, sophists, and other Socratic associates—not forgetting Socrates himself—signifies for the overall meaning and purpose of individual Dialogues. Are we to assume, with a recent study, that Plato is entirely concerned with his contemporary world and is, as it were, borrowing his characters from the fifth century, or does the fiction reveal something of his real involvement in the values and debates of the recent past? The aim of this paper is to argue that a detailed study of the characterization and dramatic structure of one particular Dialogue, Laches, strongly suggests that Plato is using a perceived tension between past and present to generate not only a philosophical argument but also a commentary on the cultural and political world of late fifth-century Athens and in particular Socrates’ position within it.

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15

SMITH, RICHARD. "The Play of Socratic Dialogue." Journal of Philosophy of Education 45, no. 2 (March 24, 2011): 221–33. http://dx.doi.org/10.1111/j.1467-9752.2011.00794.x.

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16

Turnbull, Wayne, and Pat Mullins. "Socratic dialogue as personal reflection." Reflective Practice 8, no. 1 (February 2007): 93–108. http://dx.doi.org/10.1080/14623940601139012.

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17

Julian, Glenn M. "Socratic dialogue—with how many?" Physics Teacher 33, no. 6 (September 1995): 338–39. http://dx.doi.org/10.1119/1.2344233.

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18

Candiotto, Laura. "Socratic Dialogue Faces the History." Culture and Dialogue 5, no. 2 (December 1, 2017): 157–72. http://dx.doi.org/10.1163/24683949-12340031.

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Abstract This essay will demonstrate the nexus between philosophical dialogue and political action by analyzing the work of Leonard Nelson and his disciples Gustav Heckman and Minna Specht. The central question is: “In which sense can a dialogical education be considered as a political action?” In the 1920s and 1930s, Nelson promoted Socratic dialogue amongst his students as a practice of freedom in opposition to the rising Nazi power. Nelson understood that to educate the new generation through a very participative model of philosophical inquiry that privileged critical thinking and autonomy was the best form of resistance. Minna Specht’s idea of education for confidence gave to this dialogical practice a very innovative dimension, which led her to be engaged with unesco’s educational programs in post-war Germany. In this way, the Socratic dialogue faced history.

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19

Millar, Anthea. "Socratic Dialogue and Adlerian Therapy." Self & Society 32, no. 2 (June 2004): 17–21. http://dx.doi.org/10.1080/03060497.2004.11083776.

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20

Hesselbein, Frances. "SOCRATIC DIALOGUE ON HALLOWED GROUNDS." Leader to Leader 2018, no. 89 (April 16, 2018): 4–6. http://dx.doi.org/10.1002/ltl.20380.

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21

Nee, Laurence D. "The City On Trial: Socrates’ Indictment of the Gentleman in Xenophon’s Oeconomicus." Polis: The Journal for Ancient Greek Political Thought 26, no. 2 (2009): 246–70. http://dx.doi.org/10.1163/20512996-90000153.

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Xenophon’s Oeconomicus presents the boldest possible response to the city’s charge that Socrates corrupted the young: the city itself, not Socrates, is guilty of this charge. The city’s teaching about what constitutes a noble human being cannot be reconciled with the good of the human being as such; it actually opposes this good. While the would-be gentleman’s desire to be noble shapes his understanding of household management, it fails to bring him the god-like self sufficiency he seeks. Socrates’ critique of the perfect gentleman’s education of his wife demonstrates why the sacrifices made for the household and the gods do not benefit those who seek to be noble. Over the course of the dialogue, images of the Socratic way of life emerge. By revealing the nature of philosophy and its relationship to the good and noble things which the city extols, this dialogue teaches its readers why the Socratic way of life benefits human beings

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22

Boghossian, Peter. "Socratic Pedagogy, Race and Power." education policy analysis archives 10 (January 10, 2002): 3. http://dx.doi.org/10.14507/epaa.v10n3.2002.

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Rud (1997) wrote in this journal: " Leaving aside the blatant (to my eyes at least) problems of power and dominance of an elderly Greek citizen teaching a slave boy, this example [the Meno] of teaching has always left me cold." Garlikov (1998) addressed Rud's criticism of the Socratic dialogue. The present article addresses and extends Garlikov's response to cover general notions of power, and shows how these may affect Socratic discourse. Socratic pedagogy is not merely an illusory exercise where participants acquiesce to notions of truth because of power differentials. But power relations play a role in all communicative contexts. However, in Socractic pedagogy the adverse effects of power are greatly reduced and the focus is shifted from people to propositions.

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23

Podrez, Ewa. "Sokrates a etyka biznesu (Rozważania o etycznych źródłach odpowiedzialności)." Annales. Etyka w Życiu Gospodarczym 11, no. 1 (May 15, 2008): 55–64. http://dx.doi.org/10.18778/1899-2226.11.1.05.

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The presented work attempts to show a link between business and global responsibility with the Socratic idea of self-knowledge. The today’s ethics discusses the fundamental issues of the man’s place in the world. The human existence is one of the causes of the contemporary crisis. This crisis between man and the world obliges us to raise a radical question of the ethical origins of individual and global responsibility for the quality of life, including also the future human generations. This question requires going back to the historical and ethical considerations about the Socratic project of good life. The starting point for the Socratic ethics is an interpersonal and inner-personal dialogue; the subsequent result of that is man’s practical wisdom of how to build his own life together with others. Socrates argues that the key issue of responsibility is awakening of self-awareness and the way to achieve this objective is dialogue.

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24

Sujito, Sujito, Irvany Nurita Pebriana, Hestiningtyas Yuli Pratiwi, Abdul Hayyi, Kadim Masjkur, Asim Asim, and Sutopo Sutopo. "STUDENTS MISCONCEPTION: THE DEVELOPING OF SOCRATIC DIALOGUE MEDIA ON TEMPERATURE AND HEAT." Jurnal Pena Sains 5, no. 2 (October 31, 2018): 87. http://dx.doi.org/10.21107/jps.v5i2.4551.

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<em>This purpose of this study is to improve media of Socratic dialogue that has been developed by the previous researcher and to determine the effect of the Socratic dialogue in enhance understanding of heat concept. As a result of prior research, showed students still have a misconception. Data collected from one institution of high school in Malang City using pre and posttest. Student’s conceptual changes that occur previous, during, after will be analyzed based on pretest and posttest scores and rethinking sequence of used record Socratic dialogue media. To explore more in-depth, the researcher conducted interviews with students on this concept. This result showed Socratic dialogue media could help students be aware mistakes or students become convinced if their opinion is correct. This study is important because it uses to improve student’s comprehension to move from the false toward the right concept. In some cases, the result of this study used for recovery and prevent to misconception. It can solve with appear cognitive conflict in the minds of students through Socratic dialogue.</em>

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25

Wardhaugh, Bruce. "Socratic Civil Disobedience: Some Reflections on Morgentaler." Canadian Journal of Law & Jurisprudence 2, no. 2 (July 1989): 91–110. http://dx.doi.org/10.1017/s0841820900002782.

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Plato’s dialogue Crito, as is well known, presents Socrates’ response to the question why must one obey the law. The facts surrounding Socrates’ trial, imprisonment and subsequent execution are all well known, I shall not repeat them here. Rather my present task will be to analyze the other side of the Socratic argument, in order to determine Socrates’ possible response to the question of when (or under what circumstances) may we chose to disobey the law. The purpose of this present analysis is three-fold: first, to determine what in fact might be the Socratic response to the question. Second, to show – as against at least one recent writer – that Socrates could be said to have a theory of civil disobedience. My third task, given that such a theory could be attributed to Socrates, is to assess the adequacy of this theory.

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26

Law, Ho, and Julie Allan. "Understanding ethics in coaching psychology – the application of Socratic dialogue." Coaching Psychologist 4, no. 3 (December 2008): 165–68. http://dx.doi.org/10.53841/bpstcp.2008.4.3.165.

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This article provides an introduction to using Socratic dialogue in coaching. It aims to help coaching psychologists understand how to demonstrate ethical practices. It first overviews what is meant by Socratic dialogue and then shows how the approach, which coaches may use as part of their practice, can also be a vehicle through which we can engage in debate about ethics as coaching psychologists. An invitation is issued to take part in a Socratic dialogue as a means to developing ethical practice.

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27

Giannopoulou, Zina. "Colloquium 3 Self-Knowledge in Plato’s Theaetetus and Alcibiades I." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (May 7, 2015): 73–93. http://dx.doi.org/10.1163/22134417-00301p08.

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In this work, I argue that in Theaetetus and Alcibiades I Socrates helps the eponymous characters to acquire self-knowledge by practicing dialectic as a divinely assisted art. In both dialogues, self-knowledge is cashed out as mental seeing and involves inspecting the contents of one’s soul and assessing their viability. The article uses the eye/soul analogy of Alcibiades I as a springboard for an examination of a dialectically induced self-knowledge in the dialogue and for a study of the manifestations of this practice in Theaetetus via Socratic midwifery.

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28

Yermolenko, Anatoliy. "The practical philosophy of Hryhorii Skovoroda in the light of our experience." Filosofska dumka (Philosophical Thought) -, no. 4 (December 13, 2022): 7–26. http://dx.doi.org/10.15407/fd2022.04.007.

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The article deals with the practical philosophy of Hryhorii Savych Skovoroda from the point of view of the leading trends of modern philosophical thought: the «rehabilitation of practical philo- sophy» and the communicative turn in philosophy, the components of which are the neo-Socratic dialogue, the philosophy of communication, and the ethics of discourse. The interpretation of Skovoroda’s philosophy is carried out not only in accordance with the principle «know yourself» as a method of knowledge, but primarily in the dimension of the Socratic dialogue, when the methods of morals and elenctics are used in the joint search for truth, solving moral problems. The dialogic nature of Skovoroda’s method consists in searching for the truth together with other people through argumentation, the truth that also appears as a moral category. The article shows the actualization of Skovoroda’s philosophy in the pre-Soviet, Soviet and modern periods of the study of his work in independent Ukraine. The main thesis of the work consists in the statement that Skovoroda did not reduce philosophy to life, but raised life itself to philosophy. Philosophy was his life — a practical philosophy of life that formed his dialogical habitus. Socratic dialogue appears in philosophy, in everyday practices of communication with people, in particular, in the itinerant habitus of the thinker. Traveling is an important element of his philosophy, his life, and his habitus. The itinerant nature of Skovoroda’s habitus takes his dialogues beyond epistemology, transferring the dialogue to a practical, or rather, moral-practical plane. Skovoroda as an educator, relying on the habitus of Ukrainian culture and dialogic practices, transcends this habitus, elevating it to the habitus of reason. The work asserts the opinion about the need and necessity to develop and practice neo-skovorodinian dialogue as a component of the worldwide trend of development of dialogic practical philosophy and dialogic civilization. The article shows not only the significance of Skovoroda’s philosophy as a historical-philosophical phenomenon, but also its role in modern philosophical research in Ukraine, as well as the national liberation struggles of the Ukrainian people in the fight against Russia’s aggressive policy.

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29

Allan, Julie, and Ho Law. "Ethical navigation in coaching psychology – a Socratic workshop." Coaching Psychologist 5, no. 2 (December 2009): 110–14. http://dx.doi.org/10.53841/bpstcp.2009.5.2.110.

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This article first gives a brief overview of the evolving professional context for coaching psychologists. It then provides an overview from a Socratic dialogue workshop at the SGCP 1st European Coaching Psychology Conference in December 2008. The workshop introduced participants to the basic features of Socratic dialogue and then worked within that frame during the session to discuss ethical dilemmas that they had faced. The approach allowed engagement with particular ethical challenges and enabled the learning to be shared. The Socratic dialogue also gave a frame for wider debate about ethics in coaching psychology.

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30

Zhukova, Halyna, Olha Vashevich, Oksana Patlaichuk, Tetiana Shvets, Nataliia Torchynska, and Iryna Maidaniuk. "Dialogue in the Philosophical and Educational Postmodern View." Postmodern Openings 13, no. 2 (June 24, 2022): 303–20. http://dx.doi.org/10.18662/po/13.2/455.

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The article analyses the modern assimilations of the definition ‘dialog’ and its rendering by the world academic community. Attention is drawn to the exceptional empirical significance of dialogics as a general scientific universal. The etymology of dialogue as a key category of philosophical, educational and pedagogical knowledge is identified. The evolution of the lead notionalists` ideas about the kernel and nature of dialogue that are relevant of the humanity itself, human mind and constant search of true knowledge is studied. A parallel is drawn between Socratic dialogue and dialogue in the postmodern educational and philosophic discourse. The problem of the antique thinkers` understanding of dialogue is studied discretely. The contemporary approaches to the fundamentals of dialogism, as outlined in the works of the lead theorists, are studied from the antiqueness to these days. It is highlighted how relevant and applicable for educational philosophy of the XXI century ‘G. Skovoroda`s dialogues’ are. It is ascertained that setting dialogue as autonomous subject of research of a particular school of thought reaches the works of L. Feuerbach with its thesis origins, but gets its final formulization in the works of M. Buber. The author dwells on the main theses of the approach of M. Bakhtin about the dialogic sources of the human beingness. The content and scope of the concepts ‘dialogical pedagogics’, ‘interactive dialogue’, ‘egalitarian dialogue’ are analysed. The advantages and disadvantages of the idea ‘knowledge building’ are studied. It is accentuated that the origins of many contemporary dialogue theories and methodologies date back to the ancient times and represent the attempts to integrate the ‘Socratic dialogue’ into the postmodern discourse. The state of adaptedness and conformance of the contemporary theories of dialogue to challenges of digitalisation and globalisation of the postmodern educational-philosophical space is studied.

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31

Schiller, Jerome P. "Dialogue and Discovery. A Study in Socratic Method, and: Socratic Education in Plato's Early Dialogues (review)." Journal of the History of Philosophy 26, no. 4 (1988): 655–57. http://dx.doi.org/10.1353/hph.1988.0084.

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32

Barthakur, Rimli, and Sushil Dawka. "Eponyms in Medicine: A Socratic Dialogue." Global Journal of Medical, Pharmaceutical, and Biomedical Update 17 (October 10, 2022): 16. http://dx.doi.org/10.25259/gjmpbu_72_2022.

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33

Boele, Dries. "The “Benefits” of a Socratic Dialogue." Inquiry: Critical Thinking Across the Disciplines 17, no. 3 (1998): 48–70. http://dx.doi.org/10.5840/inquiryctnews199817335.

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34

Saran, Rene. "Socratic dialogue in a secondary school." Management in Education 12, no. 3 (June 1998): 8–10. http://dx.doi.org/10.1177/089202069801200303.

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35

Grahame-Smith, D. G. "Clinical academic medicine: a Socratic dialogue." BMJ 315, no. 7108 (September 6, 1997): 593–95. http://dx.doi.org/10.1136/bmj.315.7108.593.

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36

Karhausen, Lucien R. "Commentary: Coda—a Socratic dialogue: Plato." International Journal of Epidemiology 30, no. 4 (August 2001): 710–11. http://dx.doi.org/10.1093/ije/30.4.710.

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37

Garside, Darren. "Socratic dialogue and teacher–pupil interaction." Journal of Education for Teaching 38, no. 4 (August 29, 2012): 516–18. http://dx.doi.org/10.1080/02607476.2012.708122.

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Knezic, Dubravka, Theo Wubbels, Ed Elbers, and Maaike Hajer. "The Socratic Dialogue and teacher education." Teaching and Teacher Education 26, no. 4 (May 2010): 1104–11. http://dx.doi.org/10.1016/j.tate.2009.11.006.

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Todd, David. "Acid and water: A Socratic dialogue." Journal of Chemical Education 70, no. 12 (December 1993): 1022. http://dx.doi.org/10.1021/ed070p1022.

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Goldsmith, Lowell A., and Russell P. Hall. "A Socratic Dialogue on Impact Factors." Journal of Investigative Dermatology 126, no. 9 (September 2006): 1923–24. http://dx.doi.org/10.1038/sj.jid.5700497.

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Rosyidi, Fajar, Rohmad Suprapto, and Niken Dwi Saputri. "Islamic Group Counseling using Socratic Dialogue To Develop Emotional Intelligence." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 12, no. 2 (December 30, 2021): 297. http://dx.doi.org/10.21043/kr.v12i2.13130.

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Islamic Group Counseling using Socratic Dialogue To Develop Emotional Intelligence. High emotional intelligence is very important for individual success. This study aims to improve the emotional intelligence of students by using Islamic group counseling using Socratic dialogue. To achieve this goal, this study uses a single subject design. Three female students and two male students were selected as research subjects using purposive sampling technique. Data on the level of procrastination in the baseline 1 (A1), intervention (B) and baseline 2 (A2) phases were obtained from the emotional intelligence observation sheet. The results showed that each student's emotional intelligence increased after the intervention of Islamic group counseling with the Socratic dialogue technique.

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Rossetti, Livio. "A Socrates That Does Not Listen. The Euthyphro Case." Peitho. Examina Antiqua, no. 1(2) (February 27, 2018): 25–38. http://dx.doi.org/10.14746/pea.2011.1.2.

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Walter Kohan has recently observed that Socrates does not seem particularly interested in the opinions of his interlocutors. Consequently, the philosopher is not really involved in a peer to peer relation with them, but rather embarks upon the task of annihilating their ideas. With the situation being as it is, the image of Socrates as a champion of dialogue begins to wobble. While the present paper aims to discuss these claims, a number of issues needs to be accounted for. First of all, the Socratic dialogue does begin in a characteristically symmetrical way, but it becomes more and more asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.

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Iiritano, Massimo. "fare filosofia con i bambini. un percorso utopico da Socrate ad Hannah Arendt." childhood & philosophy 14, no. 30 (May 7, 2018): 471–82. http://dx.doi.org/10.12957/childphilo.2018.30434.

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The analysis of Hannah Arendt's Socrate opens up the possibility of a fruitful rethinking of the sense and way of conceiving philosophy with children. A way that in this proposal is defined as "Utopian", since it intends to resume, with the Socratic lesson, just how much remains in it open, undetermined, capable of reviving with enchantment in the living of the orality of a philosophical dialogue- absolutely unprecedented and unpredictable - such as that with children. The space given to the unexpected, to listening, to free divergence, then becomes radical, comes to be a paradoxical foundation of a "methodology" that cannot be captured in structured schemes and paths, since it remains open to the "utopian" space of philosophizing. The comparison with Arendt is therefore interleaved, through references to other readings that are contemporary of the Socratic lesson, with the experience lived of the author, who has been leading for years philosophy workshops with primary school children. Of course, Socrates has never been and never wanted to act as a "master": his conducting the dialogue, although always being asymmetric, is aimed at bringing the interlocutor on his line of reasoning and never the opposite (obvious and almost paradoxical in Plato), has never had as end the teaching of some doctrine. How much, rather, to lead the interlocutor from the presumed certainty to radical uncertainty, from opinion to doubt, from affirmation to aporia. Thiswe must authentically experiment, before anything else, when we place ourselves inlistening to children's questions, when we try to dialogue with them, to "do philosophy", to "think together".

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Möbus, Freya. "Can Flogging Make Us Less Ignorant?" Ancient Philosophy 43, no. 1 (2023): 51–68. http://dx.doi.org/10.5840/ancientphil20234316.

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In the Gorgias, Socrates claims that painful bodily punishment like flogging can improve certain wrongdoers. I argue that we can take Socrates’ endorsement seriously, even on the standard interpretation of Socratic motivational intellectualism, according to which there are no non-rational desires. I propose that flogging can epistemically improve certain wrongdoers by communicating that wrongdoing is bad for oneself. In certain cases, this belief cannot be communicated effectively through philosophical dialogue.

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Coventry, Lucinda. "Philosophy and rhetoric in the Menexenus." Journal of Hellenic Studies 109 (November 1989): 1–15. http://dx.doi.org/10.2307/632028.

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Plato's Menexenus opens with a scene of typical Socratic interest in the young, as Socrates questions Menexenus about his activities and intentions. This scene, however, I would suggest, is not simply an illustration of Socrates' characteristic behaviour, forming a suitable introduction to this or any other dialogue. Its relation to the work as a whole is closer than this: it raises a question with which the Menexenus may best be understood as being essentially concerned.

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Zaks, Nicolas. "Socratic Elenchus in the Sophist." Apeiron 51, no. 4 (October 25, 2018): 371–90. http://dx.doi.org/10.1515/apeiron-2017-0064.

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Abstract This paper demonstrates the central role of the Socratic elenchus in the Sophist. In the first part, I defend the position that the Stranger describes the Socratic elenchus in the sixth division of the Sophist. In the second part, I show that the Socratic elenchus is actually used when the Stranger scrutinizes the accounts of being put forward by his predecessors. In the final part, I explain the function of the Socratic elenchus in the argument of the dialogue. By contrast with standard scholarly interpretations, this way of reading the text provides all the puzzles about being (241c4–251a4) with a definite function in the dialogue. It also reveals that Plato’s methodology includes a plurality of method and is more continuous than what is often believed.

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Sayão, Lara. "The new Socrates: parrhesia and epimeleia heautou based on the position of rappers." Praxis & Saber 10, no. 23 (July 8, 2019): 273–92. http://dx.doi.org/10.19053/22160159.v10.n23.2019.9734.

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This text addresses philosophy as a thought experiment, according to Larrosa, Masschelain, and Kohan. The socratic notions of parrhesia and epimeleia heautou are discussed on the basis of Foucault's Hermeneutics of the Subject; and the practice of parrhesia as a philosophy is discussed based on The Government of Self and Others, in order to establish a dialogue with the voices from the streets: rappers. It is argued that they are the new Socrates. The possible dialogues between city and education are analyzed. A reflection is developed on young people's political experience, given that Socrates frequented the Agora because he perceived political participation as a duty. He took care of himself to help others take care of themselves, which is a responsibility. To support the claim that rappers are the new Socrates, the language of the streets is drawn from interviews.

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Vassallo, Christian. "Il ruolo della retorica tra democrazia e oligarchia. Un’ipotesi di attribuzione di un supposto frammento socratico." Elenchos 35, no. 2 (June 1, 2014): 195–232. http://dx.doi.org/10.1515/elen-2014-350202.

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AbstractSince the editio princeps, PSI XI 1215 has been recognized as a fragment of a Socratic dialogue. After the first studies on its philological aspects and probable authorship, however, the text has not drawn the attention of historians of ancient philosophy, and this important Socratic evidence has long been totally neglected. This paper reviews the history of scholarship on the Florentine fragment and presents a new critical edition, on the basis of which it tries to give for the first time a historico-philosophical reading of the text. This interpretation aims to demonstrate: a) that the Socratic philosopher who is writing had not a low cultural level, and the fragment presupposes an accurate knowledge of Plato’s political thought, as Medea Norsa and Girolamo Vitelli already supposed with regard to Book 8 of Plato’s Republic; b) that the fragment in question can be attributed to a Socratic dialogue which was most likely composed in the first half of the 4th century BC; c) that both philosophical and textual arguments support the attribution of the fragment to a dialogue of Antisthenes.

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Stromberg, Peter. ": Therapeutic Discourse and Socratic Dialogue . Tullio Maranhao." American Anthropologist 89, no. 4 (December 1987): 1009–10. http://dx.doi.org/10.1525/aa.1987.89.4.02a00840.

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Karhausen, Edited by Lucien R. "Causation in Epidemiology: a Socratic dialogue: Plato." International Journal of Epidemiology 30, no. 4 (August 2001): 704–6. http://dx.doi.org/10.1093/ije/30.4.704.

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